But besides this inward persuasion wrought in the mind of the individual, and which constitutes the inward call, there must be an outward call also by the Church's recognition of fitness and communication of authority. Any man who at his own instance and on his own authority gathers a congregation and dispenses the sacraments is guilty of schism. Even Barnabas and Paul were ordained by the Church. As in the State a prince though legitimate does not succeed to the throne without formal consecration and coronation, so in the Church there is needed a formal recognition of the title which any one claims to office. It is not the consecration which constitutes the prince's right; that he already possesses by birth: so, neither is it the Church's ordination which qualifies and entitles the minister to his office; this he already has by the gift of Christ; but recognition by the Church is needed to give him due authority to exercise the functions of his office. It is a matter of expediency and of order. It is calculated to maintain the unity of the Church. Admission to the ministry being regulated by those already in office, schisms are less likely to occur. Ordination has been a bulwark against fanaticism, against foolish private opinions and doctrines, against divisive courses in worship and in organization. If the Church was to be kept together and to grow as a consistent whole, it was necessary that those already in office should be allowed to scrutinize the claims of aspirants to office, and should not have their order invaded, their work thwarted and obstructed, their doctrine denied and contradicted by every one who might profess to have an inward call to the ministry.